On my left hand
: We cannot fail to remember here the exactly similar expression of Gay, in the fable of the Farmer's Wife and the Raven:
Began to jump about
: "Ars ludicra" here means "the art of a 'ludius,' or stage-player," who moves to and fro and gesticulates-hence "cor cœpit artem facere ludicram" would strictly mean "my heart begins to move to and fro like a play-actor."
Earthworm
: He thinks, that in the short space of time during which he has been absent in the Temple, he can only have sprung out of the earth, as he had not seen him a few minutes before; and taking him to be a sort of "præstigiator," or "juggler," he fancies that he has followed him into the Temple, and purloined the treasure.
What the curst plague does ail you? What business have you with me, old fellow? Why do you torment me? Why are you dragging me? For what reason are you beating me?
You out-and-out whipping-post, do you even ask that, you, not thief, but thrice-dotted thief.
What have I stolen from you?
Give me that back here, if you please.
What do you want me to give you back?
Do you ask me that?
As for me, I've taken nothing away from you.
But give up that which you have taken away for yourself. Are you going to do so?
Do what?
You can't carry it off.
What do you want?
Lay it down.
Troth, for my part, I think that you are in the habitIn the habit
: The real meaning of the author in this line is so indelicate, that it requires another turn to be given to the passage.
Put that down, please; cease your quibbling; I'm not trifling now.
What am I to put down? Why don't you mention it, whatever it is, by its own name? By my faith, I really have neither taken nor touched anything.
Show me your hands, here.
Well, I do show them; see, here they are.
I see them. Come, show me the third Show me your hand. Here 'tis. But where's the other? Why, here. But I mean, where's your other hand? Think you me the giant with an hundred hands? Give me your right. My right? Your left? My left? Now both. There's both, my dear AntonioShow me the third
: This passage has been considered as extravagant; but it really does not appear inconsistent with the ridiculous conduct of the wretched Euclio throughout.
A very great one, I confess, inasmuch as you are not strung up; and that too shall be done this moment, un less you do confess.
What am I to confess to you?
What it was you took away hence.
May the Gods confound me, if I've taken away anything of yours,
Come then, shake out your cloak.
At your pleasure.
You haven't it among your under-clothing?
Search where you please.
Pshaw! how civilly the rascal speaks, that I mayn't suppose he has taken it away! I know your tricks. Come, show me here again that right hand.
Here it is.
Well, then, I show you both, in fact.
Now I leave off searching. Give back that here.
Give back what?
Are you trifling with me? You certainly have got it.
I, got it? Got what?
I shan't say; you want to hear. Whatever you have of mine, give it back.
You are mad; you've searched me all over at your own pleasure, and yet you've found nothing of yours in my possession.
Who was the other
: This suspicion in Euclio is very natural; and he asks the question very artfully, for the purpose of catching a confession from him by inadvertence.
He returns his thanks not amissThanks not amiss
: He says this sarcastically. If he gets such thanks when he has not stolen the treasure, what would he have got supposing that he had?
I'll go in here now, and I'll at once throttle this accomplice of yours. Will you not fly hence from my sight? Will you away from here, or no?
I'm off.
Take you care, please, how I see you.
I would rather that I were dead outright, by a shocking death, than not lay an ambush this day for that old fellow. But he'll not venture now to hide his gold here; he'll now be carrying it with him, I guess, and be changing the spot. But hark! there's a noise at the door.
Played me a pretty trick
: "Sublevit os." "Sublinere os" means "to paint the face secretly," in allusion to the practical joke of so doing when a person is asleep, and thereby making a fool of him.Would as soon give
: That is, "not at all." He says "thank you" to the raven, but he would be as likely to give it a scrap of victuals as to throw it away, which was quite repugnant to his "jus et norma vivendi," his mode of life.Sylvanus
: Sylvanus was the tutelary Divinity of the woodlands field, and cattle. Pigs were usually offered in sacrifice to him.
I've told you all, mother; as well as I do myself, you understand all about the daughter of Euclio. Now, I do entreat you, my mother, make mention of it to my uncle, and I now unask of you, mother, that which before I entreated of you, to conceal this from Megadorus.
You know, yourself, that what you desire to be done, I desire, and I trust that I shall obtain this of my brother; and the reason is good, if 'tis so as you say, that in a drunken fit you debauched this damsel.
Could I, my mother, tell a falsehood in your presence?
Juno Lucina
: Juno Lucina was the Goddess who presided over childbirth. Some suppose that the Goddess Diana was called by that name; but (although Diana was also addressed by parturient females) it is more likely that Juno was addressed under the title. A similar circumstance to this takes place in the
Ah! my mother, I see a more convincing proof for you; she's crying aloud—she's in the pangs of labour.
Come in-doors here, with me, my son, to my brother, that I may obtain a grant from him of that which you beg of me.
Go; I'll follow you this instant, mother. They are sitting in judgnment
: "Ubi de capite meo sunt Comitia." Literally, "where, then, are the Comitia about my life." Trials were held before the "Comitia centuriata," or assemblies of the people, at
I, by myself, exceed the riches of the GriffinsRiches of the Griffins
: Pici. "Picis" would be a better reading here, and ought to be adopted unless we agree with some of the Commentators, who think that Strobilus begins a sentence, and then, in the exuberance of his joy, breaks out into an expression of a different construction from that originally intended. It may, however, possibly be, as Hildyard suggests, the "nominativus pendens," which is not unfrequently used by Plautus. The Pici here alluded to, were Griffins, or fabulous monsters, who were said to watch the treasures of the Arimaspi, a people of the north of
I'm ruined! I'm done for! I'm murdered! Whither shall I run? Whither not run? Stop him—stop him. Whom? who? I don't know. I see nothing! I'm going blindfold; and, in fact, whither I am going, or where I am, or who I am, I can't in my mind find out for certain. White clothes and chalk
: The Romans were much in the habit of having their woollen "togæ" made extremely white by chalk, pipeclay, and the fuller's art. He alludes to white garments covering bad manners, much as in Scripture whited sepuichres are mentoned as being full of uncleanness.And my very heart
: "Geniumque meum." Literally, "and my Genius," i. e. "my social disposition" or "capacity for enjoyment."
What person, I wonder, is this before our house lamenting, and that utters complaints with his moaning? Why,surely, this is Euclio, as I imagine. I'm utterly undone! The thing's all out; he knows now, as I suppose, that his daughter is brought to bed. I'm in a state of uncertainty now what I shall do, whether go or remain, accost him or fly.
What person is it that speaks there?
'Tis I, wretch that I am.
Yes, and so am I, and wretchedly ruined, whose lot is misfortune so great and sorrow.
Be of good courage.
How, prithee, can I be so?
Because that deed which is afflicting your mind, I did it, and I confess it.
What is it I hear from you?
That which is the truth.
What evil, young man, have I deserved, by reason of which you should do thus, and go to ruin both me and my children?
A Divinity was my prompter; he prompted me to do itPrompted me to do it
: "Ad illam illexit." Literally, "enticed me to her." The humour of the whole scene turns upon Euclio and Lyconides mistaking the meaning of each other—the former thinking that the latter is speaking about the "aula," or "pot," while the latter fancies that Euclio is amenting the mishap of his daughter. In the Latin language, the word "aula" is or the feminine gender, by reason of which the misunderstanding is much more natural than it would be in the English language. In consequence, some little latitude in the translation is absolutely necessary to sustain the equivoque of the original
How?
I confess that I have done wrong, and I know that I deserve censure; for that reason I'm come to beseech you, that, with feelings assuaged, you will pardon me.
Why did you dare do so, to touch that which was not your own?
What do you wish to be done? The thing has been done; it can't be undone. I believe that the Gods willed it, for if they hadn't willed it, I know it wouldn't have happened.
But I believe that the Gods have willed that I should be the death of you in fetters.
Don't say that!
What business then have you to touch what is my own against my will?
Because I did it under the evil influence of wine and love.
Most audacious man, that you should dare to come here to me with that speech, you impudent fellow! For if this is lawful, so that you may be able to excuse it—let us openly, in broad daylight, plunder their golden trinkets from ladies—after that, if we are caught, let us excuse ourselves, that we did it when intoxicated, by reason of being in love. Too cheap are wine and love, if one in liquor and in love is allowed to do with impunity whatever he pleases.
But I come to you of my own accord to supplicate you on account of my folly.
Persons don't please me, who, when they've done wrong, excuse themselves. You knew that you had no right there; you oughtn't to have touchedYou oughtn't to have touched
: "Tn illam scibas non tuam esse: non attactam aportuit." This literally, speaking of the pot (aula) as of the feminine gender, would mean "you knew that she was not your own; it was not fitting for her to be touched." This of course helps to confirm Lyconides in the impression that Euclio is speaking of his daughter.
Therefore, inasmuch as I did dare to touch, I make no objection to keep by all means.
You, keep what is my own against my will?
Against your will, I do not ask; but I think that that which was yours ought to be mineOught to be mine
: Lyconides here alludes to a law which prevailed at
Now really, on my word, I'll drag you to the Prætor and take proceedingsAnd take proceedings
: "Scribam dicam." "Dica" was a name derived from the Greek, for an "indictment," "writ," or "process," by which in action was commenced.
Make restitution of what to you?
What you've stolen of mine.
I, stolen of yours? Whence, or what is it?
So shall
Unless, indeed, you tell me what you are enquiring for.
The pot of gold, I say, I'm asking back of you, which you confessed to me that you had taken away.
By my faith, I've neither said so, nor have I done it.
Do you deny it?
Yes, I do utterly deny it; for neither the gold nor yet this pot, what it means, do I know or understand.
Give me up that pot which you took away from the wood of Sylvanus. Come, give it me back! I would rather give you the one-half of it. Although you are a thief to me, I'll not be hard upon the thief. Give it me back.
You are not in your senses, to call me a thief; I thought, Euclio, that you had come to the knowledge of another matter; as concerns myself, it is a great matter which I wish to speak with you upon at your leisure, if you are at leisure.
Tell me, in good faith, have you not stolen that gold?
In good faith, No.
Nor know who has taken it away?
In good faith, No, to that as well.
But if you should know who has taken it away, will you discover it to me?
I will do so.
Nor accept of a share from him, whoever he is, for yourself, nor harbour the thief?
Even so.
What if you deceive me?
Then may great
I'm satisfied. Come, then, say what you wish.
If you know me but imperfectly, of what family I'm born: Megadorus here is my uncle; Antimachus was my father; my name is Lyconides; Eunomia is my mother.
I know the family; now, what do you want?
I want to know this. You have a daughter of yours?
Why, yes, she's there at home.
You have, I think, recently betrothed her to my uncle?
You have the whole matter.
He has now bade me announce to you his refusal of herHis refusal of her
: "Repudium." The rejection of a person after being betrothed was called "repudium;" while the putting-away of a marned woman by her husband was called "divortium."
A refusal, when the things are got ready, and the wedding's prepared? May all the immortal Gods and Goddesses confound him, so far as is possible, by reason of whom this day, unhappy wretch that I am, I have lost so much gold!
Be of good heart, and speak in kindly terms; now, a thing—may it turn out well and prosperously to you and your daughter.—May the Gods so grant—say.
May the Gods so grant.
And for me, too, may the Gods so grant it. Now, then, do you listen. The man that admits a fault is not so much to be despised, if he feels a sense of shame when he excuses himself. Now, Euclio, I do beseech you, that what unawares I have done wrong towards yourself or your daughter, you will grant me pardon for the same, and give her for a wife to me, as the laws demand. I confess that I did violence to your daughter on the festival of
Woe is me! What shocking deed do I hear of you?
Why do you exclaim? You whom I've made to be a grandfather now at the very wedding of your daughter. For your daughter has just been brought to bed in the ninth month after—calculate the numberCalculate the number
: "Numeram cape." He probably means by this, "calculate the time" since the festival of
I'm undone utterly; so very many misfortunes unite themselves for my undoing. I'll go in-doors, that I may know what of this is true.
I'll follow you this instant. This matter seems now to be pretty nearly in the haven of safety. Now, where to say my servant Strobilus is, I don't know, but yet I'll wait here still a little while; after that I'll follow this man indoors; now, in the meantime, I'll give him leisure to enquire of the nurse about my doings, the attendant of his daughter, whether she knows the truth.
I'll step out
: It must be supposed that Strobilus is a good way down a street, which emerges on the stage right opposite the Spectators; while Lyconides is in the front of the stage, and consequently beyond the nearer end of the street.
What have you found?
Not that which the boys cry out that they've found in the beanFound in the bean
: This is explained as meaning a little worm or weevil, which boys used to seek for in beans and other pulse, and which they called "Midas"
And are you trifling with me then, as you are in the habit of doing?
Master, stop; I'll speak out then; do listen.
Come then, tell me.
I've found to-day, master very great riches.
Where, pray?
A four pound potA four pound pot
: "Quadrilibris" probably alludes to the capacity of the pot, and not its weight. It was probably a jar made to contain four pounds weight of liquid.
What crime is this that I hear of from you?
I've stolen it from this old fellow, Euclio.
Where is this gold?
In my box at home; I now wish to be made free.
I, make you free, you fellow, brimful of wickedness?
Out upon you, master, I know what you would be at. Troth, I've cleverly tried your inclination; you were just getting ready to take it away from me; what would you do, if I had found it?
You can't make good your pretences. Come, give up the gold!
I, give up the gold?
Give it up, I say, that it may be given back to him.
Where am I to get it from?
That which you confessed just now to be in your box.
I' faith, I'm in the habit of talking nonsense; 'twas in that way I was speaking.
Even kill me outright, i' faith, you never shall get it hence of me
— the pot belonging to the old fellow, which I've not got.
I will have it, whether you will or no; when I've tied you up all fours, and torn asunder your body for you tied up to the beam. But why do I delay to rush upon the jaws of this rascal, and why this instant do I not compel his soul to take its journey before its timeBefore its time
: —The expression used here by Urceus is capable of two modes of translation; the most delicate one has been preferred.
I will give it you.
I want you to give it me now, and not at a future time.
I'll give it now; but I entreat you to allow me to recover breath.
Don't you know, you rascal? And do you dare to refuse me the four pound pot full of gold which you just now said you had stolen?
Master, do hear a few words. Lyc. I won't hear; floggers, hallo there—hallo!
What's the matter?
I want the chains to be got ready.
Listen to me, I beg of you; afterwards order them to bind me as much as you please.
I will hear you; but hasten the matter very quickly.
If you order me to be tortured to death, see what you obtain; in the first place, you have the death of your slave. Then, what you wish for you cannot get. But if you had only allured me by the reward of dear liberty, you would already have obtained your wish. Nature produces all men free, and by nature all desire freedom. Slavery is worse than every evil, than every calamity; and he whom
You speak not unwisely
Now then hear the rest. Our age has produced masters too grasping, whom I'm in the habit of calling Harpagos, Harpies, and Tantali, poor amid great wealth, and thirsty in the midst of the waters of Ocean; no riches are enough for them, not those of Midas, not of Crœsus; not all the wealth of the Persians can satisfy their Tartarean maw. Masters use their slaves rigorously, and slaves now obey their masters but tardily; so on neither side is that done which would be fair to be done. Their provisions, kitchens, and store-cellars, avaricious old fellows shut up with a thousand keys. Slaves, thievish, doubledealers, and artful, open for themselves things shut up with a thousand keys, which the owners hardly like to be granted to their lawful children, and stealthily do they carry off, consume, and lick them up—fellows that will never disclose their hundred thefts even at the gibbet; thus in laughter and joking do bad slaves take revenge upon their slavery. So then, I come to the conclusion that liberality renders slaves faithful.
Rightly, indeed, have you spoken, but not in a few words, as you promised me. But if I do make you free, will you give me back what I'm asking for?
I will give it back; but I wish for witnesses to be present; you'll pardon me, master, I trust you but little.
Just as you please; let there be present even a hundred; then I shouldn't care about it.
Who's calling us? Ha! Lyconides!
Ha! Strobilus, what is the matter? Say.
'Tis a short matter.
What is it?
I'm calling you as witnesses. If I bring here a four pound pot full of gold and give it up to Lyconides, Lyconides makes me a free man, and orders me to be my own master.
I do promise so.
Have you heard now what he has said?
We have heard.
Swear, then, by
Alas! to what I am reduced by the misfortunes of others! You are too insulting; still, I'll do what he bids me.
Hark you, our generation hasn't much confidence in people: the documents are signed; the twelve witnesses are present; the registrar writes down the time and the place; and still, the pleader is found to deny that it has been done.
But release me speedily, please.
Here, take this stone.
If I knowingly deceive you, so may
I am satisfied; and I'm going to bring the gold.
Go with the speed of Pegasus, and return devouring the road with your rapid steps.
Lyconides, I bring you my findings that I promised—the four pound pot of gold; have I been long?
Why, yes.
Euclio, Euclio!
Come down to us, for the Gods will you to be saved; we've got the pot.
Have you got it, or are you trifling with me?
We've got it, I say. Now, if you can, fly down hither.
To whom shall I give deserved thanks? Whether to the Gods, who show regard for good men, or to my friends, upright men, or to them both? Rather to both, I think; and first to you, Lyconides, the origin and author of so great a good; you do I present with this pot of gold; accept it with pleasure. I wish it to be your own, and my daughter as well, in the presence of Megadorus, and his good sister, Eunomia.
I shall think the favour sufficiently returned to me, if you now receive with pleasure my gift, and myself as well for your father-in-law.
I do receive it; and I wish my house to be that of Euclio.
What still remains, master,—remember now that I'm to be free.
You've well put me in mind. Be you a free man, O Strobilus, for your deserts; and now prepare in-doors the dinner that has been so disturbed.